“Soul Running” p: 162

Sunday, May 20, 2012

“Soul Running” p: 162

AyinBase with R' Paltiel Sunday 28 Iyar 5772

Page 162 – at below the middle of the top para. (line starts, 'beprat...') For text, see link top right of the blog. Or for text right click here.

We are saying in learning Torah in general, to get to the essence one goes beyond sechel/mind. One pictures his teacher and gets closer to the essential truth of the teaching. Beyond that there is the recognition of Hashem as the author of the Torah and hence one connects to Torah as it is in Elokus/G-dliness. To get there the learning has to be preceded by tphilah/prayer.

As a result of the meditation in prayer is affected the powerful 'running' to G-dliness and a cleaving to the Infinite One (atzmus ein sof). This kind of meditation is made possible by the recognition that there is an essential connection between Israel and G-d. It is not based on 'what one has learned' it is rather a focus on the basis of knowledge.

This is chochmah and binah. As one learns the understanding is generally on the level of binah. The meditation is a connecting back to the chochmah of what one has learned. Chochmah is like sight. It deals with the truth of a presence. Chochmah is this connecting to truth. Meditation in prayer is connecting to the truth of what one knows.

The running is a recognition only of the source, not the indicators and the present context. This is “and you love the Lord your G-d with your very essence (kol meodecha)...” (Deut 4:6). This is called an 'arousal of the heart'. This is inherent in our soul. Learning and meditation allows this element of the soul to surface. The desire in the heart is due to 'life itself'. The heart easily identifies that with which it connects. There is no sense and no self, just recognition of the essence. This is how it is touched.

Torah is the means to make this essential connecting. The Source is drawn close.

This is the principle of 'our image' (tzalmenu) that is in the souls are they are here below and in exile.

At the start of the second paragraph of the page (31min 50 seconds into video): - Tzurah atzmi – refers to essence – actual essence, more than the light and revelation. Real essence as formulated in Torah and souls. The soul has 4 levels. And there is a level that is above this which is the very truth and essence and reality of the soul.

A mashal/metaphor for this is the 'teacher of the wisdom' that you picture in front of you. This is 'just his presence'. This is like the host at a table where you are a guest. His presence is what lends reality to the setting.

No comments:

The power of the name...

In everything there is how this thing pertains to itself and how it represents itself. This representation is really a secondary element in this presence – that it can be viewed from outside and that it represents itself. There is a deep element - you would think that we can represent ourselves any way we want – this is politics, but this is a perversion. Really there is an essential element in a person to represent himself. This is the power of a name – it is an external thing, but at the same time it touches his essence. A person has a body and soul – the purpose of the soul in the body is not for itself, but to express itself outside...! ~ Shiur Sunday 8.22.2010

Light Power

All that came into being...

...all the created worlds and all the ethereal entities that live in them, even the worlds that are mere emanations without tangible substance, even the worlds of thought and beyond to the realms of infinite light that preceded Creation...

--all this came to be only as a result of the thought of you, the earthly being, struggling in a world that only a infinitesimal glimmer of G-dliness has reached in its purity, bringing light where light could not be.

And so it follows, that with one simple act of beauty, all those worlds and realms of light find their purpose fulfilled, and so shine yet brighter--and reciprocate with a burst of illumination into our lowly world.

That is why the entire creation can be transformed with one simple, sincere deed.

Never underestimate the power of light.

From the wisdom of the Rebbe. Words by Tzvi Freeman

Tools of the trade (Glossary)

(… to be continued and developed…)

· Bechinat – aspect

· Keili – vessel/container

· Ohr – light (pl: Ohrot or Orot)

· Hitlabshut – enclothement

· Kodesh – holy (lit: removed)

· Shaichus - connection

· Madrega – level

· Etzem – essence

· Muvdal – removed/separated

· Koach – power (as in koach reiya – the power of sight. Pl: kochot)

· Dibur – speech

· Machshavah – thought

· Myseh – action

· Malchus – kingship

· Kesser – crown, encompassing level

· Etzem – essence

· Mekabel – recipient

· Mashpia – giver / mentor

· Misromem – exalted

· Oh ein sof – infinite light

· Melech – king

· Meturgeman – translator / intermediary

· Tammuz – a Hebrew month

· Rav – teacher

· Sechel – mind

In the world - Beyond the world - Exodus - Shattering and Refinement

Hayom Yom (25 Tevet):

"From my father's discourses we see that Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.

There is a difference: The Egyptian Exodus means shattering and then departure. We went away from Egypt.

The Chassidic Exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the the world.

This means, that while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G-d intended.

This is attained through the Avoda (work) of Chassidus."

Notes: When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah.
Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world."

The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals.

He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing Mitzvot in inhospitable circumstances.

While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.

Stand, Walk and Jump - Daily Chassidus

Pages

Sunday, May 20, 2012

“Soul Running” p: 162

No comments:

Post a Comment